Created by Jijith Nadumuri at 24 Jul 2011 13:24 and updated at 24 Jul 2011 13:24


vp.1.7 The patriarch Daksha had by Prasuti twenty four daughters 11: hear from me their names: Sraddha (faith), Lakshmi (prosperity), Dhriti (steadiness), Tushti (resignation), Pushti (thriving), Medha (intelligence), Kriya (action, devotion), Buddhi (intellect), Lajja (modesty), Vapu (body), Santi (expiation), Siddhi (perfection), Kirtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright eyed and younger daughters of the patriarch were, Khyati (celebrity), Sati (truth), Sambhuti (fitness), Smriti (memory), Priti (affection), Kshama (patience), Sannati (humility), Anasuya (charity), Urjja (energy), with Swaha (offering), and Swadha (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Marichi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vasishtha; to Fire Vahni(), and to the Pitris (progenitors) 12.
vp.1.7 The progeny of Dharma by the daughters of Daksha were as follows: by Sraddha he had Kama (desire); by Lakshmi, Darpa (pride); by Dhriti, Niyama (precept); by Tushti, Santosha (content); by Pushti, Lobha (cupidity); by Medha, Sruta (sacred tradition); by Kriya, Danda, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajja, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Santi gave birth to Kshema (prosperity); Siddhi to Sukha (enjoyment); and Kirtti to Yasas (reputation 13). These were the sons of Dharma; one of whom, Kama, had Hersha (joy) by his wife Nandi (delight).
vp.1.8 eternal, imperishable; in like manner as he is all pervading, so also is she, oh best of Brahmans, omnipresent. Vishnu is meaning; she is speech. Hari is polity Naya(); she is prudence Niti(). Vishnu is understanding; she is intellect. He is righteousness; she is devotion. He is the creator; she is creation. sri is the earth; Hari the support of it. The deity is content; the eternal Lakshmi is resignation. He is desire; sri is wish. He is sacrifice; she is sacrificial donation Dakshina(). The goddess is the invocation which attends the oblation; Janarddana is the oblation. Lakshmi is the chamber where the females are present (at a religious ceremony); Madhusudana the apartment of the males of the family. Lakshmi is the altar; Hari the stake (to which the victim is bound). sri is the fuel; Hari the holy grass Kusa(). He is the personified Sama veda; the goddess, lotus throned, is the tone of its chanting. Lakshmi is the prayer of oblation Swaha(); Vasudeva, the lord of the world, is the sacrificial fire. Sauri Vishnu() is sankara (siva); and sri is the bride of siva Gauri(). Kesava, oh Maitreya, is the sun; and his radiance is the lotus seated goddess. Vishnu is the tribe of progenitors Pitrigana(); Padma. is their bride Swadha(), the eternal bestower of nutriment. sri is the heavens; Vishnu, who is one with all things, is wide extended space. The lord of sri is the moon; she is his unfading light. She is called the moving principle of the world; he, the wind which bloweth
vp.1.8 ery where. Govinda is the ocean; Lakshmi its shore. Lakshmi is the consort of Indra Indrani(); Madhusudana is Devendra. The holder of the discus Vishnu() is Yama (the regent of Tartarus); the lotus throned goddess is his dusky spouse Dhumorna(). sri is wealth; sridhara Vishnu() is himself the god of riches Kuvera(). Lakshmi, illustrious Brahman, is Gauri; and Kesava, is the deity of ocean Varuna(). sri is the host of heaven Devasena(); the deity of war, her lord, is Hari. The wielder of the mace is resistance; the power to oppose is sri. Lakshmi is the Kashtha and the Kala; Hari the Nimesha and the Muhurtta. Lakshmi is the light; and Hari, who is all, and lord of all, the lamp. She, the mother of the world, is the creeping vine; and Vishnu the tree round which she clings. She is the night; the god who is armed with the mace and discus is the day. He, the bestower of blessings, is the bridegroom; the lotus throned goddess is the bride.
vp.1.8 [paragraph continues] The god is one with all male the goddess one with all female, rivers. The lotus eyed deity is the standard; the goddess seated on a lotus the banner. Lakshmi is cupidity; Narayana, the master of the world, is covetousness. Oh thou who knowest what righteousness is, Govinda is love; and Lakshmi, his gentle spouse, is pleasure. But why thus diffusely enumerate their presence: it is enough to say, in a word, that of gods, animals, and men, Hari is all that is called male; Lakshmi is all that is termed female: there is nothing else than they.
vp.1.9 Legend of Lakshmi. Durvasas gives a garland to Indra: he treats it disrespectfully, and is cursed by the Muni. The power of the gods impaired: they are oppressed by the Danavas, and have recourse to Vishnu. The churning of the ocean. Praises of sri.
vp.1.9 e goddess, the queen of the universal world. The sea of milk in person presented her with a wreath of never fading flowers; and the artist of the gods Viswakarma() decorated her person with heavenly ornaments. Thus bathed, attired, and adorned, the goddess, in the view of the celestials, cast herself upon the breast of Hari; and there reclining, turned her eyes upon the deities, who were inspired with rapture by her gaze. Not so the Daityas, who, with Viprachitti at their head, were filled with indignation, as Vishnu turned away from them, and they were abandoned by the goddess of prosperity Lakshmi(.)
vp.1.9 Parasara proceeded. Thus, Maitreya, in former times the goddess sri conferred these boons upon the king of the gods, being pleased by his adorations; but her first birth was as the daughter of Bhrigu by Khyati: it was at a subsequent period that she was produced from the sea, at the churning of the ocean by the demons and the gods, to obtain ambrosia 11. For in like manner as the lord of the world, the god of gods, Janarddana, descends amongst mankind (in various shapes), so does his coadjutrix sri. Thus when Hari was born as a dwarf, the son of Aditi, Lakshmi appeared from a lotus (as Padma, or Kamala); when he was born as Rama, of the race of Bhrigu (or Parasurama), she was Dharani; when he was Raghava Ramachandra(), she was Sita; and when he was Krishna, she became Rukmini. In the other descents of Vishnu, she is his associate. If he takes a celestial form, she appears as divine; if a mortal, she becomes a mortal too, transforming her own person agreeably to whatever character it pleases Vishnu to put on. Whosoever hears this
vp.1.9 account of the birth of Lakshmi, whosoever reads it, shall never lose the goddess Fortune from his dwelling for three generations; and misfortune, the fountain of strife, shall never enter into those houses in which the hymns to sri are repeated.
vp.1.9 Thus, Brahman, have I narrated to thee, in answer to thy question, how Lakshmi, formerly the daughter of Bhrigu, sprang from the sea of milk; and misfortune shall never visit those amongst mankind who daily recite the praises of Lakshmi uttered by Indra, which are the origin and cause of all prosperity.
vp.1.10 Parasara. Lakshmi, the bride of Vishnu, was the daughter of Bhrigu by Khyati. They had also two sons, Dhatri and Vidhatri, who married the two daughters of the illustrious Meru, ayati and Niryati; and had by them each a son, named Prana and Mrikanda. The son of the latter was Markandeya, from whom Vedasiras was born 1. The son of Prana was named Dyutimat, and his son was Rajavat; after whom, the race of Bhrigu became infinitely multiplied.
vp.2.2 and Kailasa extend, east and west, eighty Yojanas in breadth, from sea to sea. Nishadha and Pariyatra are the limitative mountains on the west, stretching, like those on the east, between the Nila and Nishadha ranges: and the mountains Trisringa and Jarudhi are the northern limits of Meru, extending, east and west, between the two seas 14. Thus I have repeated to you the mountains described by great sages as the boundary mountains, situated in pairs, on each of the four sides of Meru. Those also, which have been mentioned as the filament mountains (or spurs), sitanta and the rest, are exceedingly delightful. The vallies embosomed amongst them are the favourite resorts of the Siddhas and Charanas: and there are situated upon them agreeable forests, and pleasant cities, embellished with the palaces of Vishnu, Lakshmi, Agni, Surya, and other deities, and peopled by celestial spirits; whilst the Yakshas, Rakshasas, Daityas, and Danavas pursue their pastimes in the vales. These, in short, are the regions of Paradise, or Swarga, the seats of the righteous, and where the wicked do not arrive even after a hundred births.
vp.5.25 Balarama finds wine in the hollow of a tree; becomes inebriated; commands the Yamuna to come to him, and on her refusal drags her out of her course: Lakshmi gives him ornaments and a dress: he returns to Dwaraka, and marries Revati.
vp.5.25 [paragraph continues] Rama in a rage took up his ploughshare, which he plunged into her bank, and dragged her to him, calling out, "Will you not come, you jade? will you not come? Now go where you please (if you can)." Thus saying, he compelled the dark river to quit its ordinary course, and follow him whithersoever he wandered through the wood. Assuming a mortal figure, the Yamuna, with distracted looks, approached Balabhadra, and entreated him to pardon her, and let her go: but he replied, "I will drag you with my ploughshare in a thousand directions, since you contemn my prowess and strength." At last, however, appeased by her reiterated prayers, he let her go, after she had watered all the country 3. When he had bathed, the goddess of beauty, Lakshmi, came and gave him a beautiful lotus to place in one ear, and an earring for the other; a fresh necklace of lotus flowers, sent by Varuna; and garments of a dark blue colour, as costly as the wealth of the ocean: and thus decorated with a lotus in one ear, a ring in the other, dressed in blue garments, and wearing a garland, Balarama appeared united with loveliness. Thus decorated, Rama sported two months in Vraja, and then returned to Dwaraka, where the married Revati, the daughter of king Raivata, by whom he had two sons, Nishatha and Ulmuka 4.

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